The prayer .

I entring into a matter beyond the strength of man , pray thee , O Father of lights together with thy Sonne the Chiefe Prophete , and the Holy Spirit , the leader into truth , make plaine to mortall men the way not as yet sufficiently knowen . Our minde seeth not , the thinges that are before our feete : How little or nothing perceiveth it high and hidden things ? And how great danger is there from hence , eyther of preasing rashly into thy secrets , or of passing by true things , and faining things absurd & contrary ? Neverthelesse thou who hast made thy word a light to our feet : who callest the most simple to the searching out of thy hidden mysteries : and who dost chuse for the most parte fisher men before the wise of the world . Be thou , I say , present and helpe this my slendernes : graunt me a prosperous voyage between these dangerous Ylands : Cause that I no where runne upon the high rockes of pride , nor sticke in the shalowe of blind ignorance , but the next way by thy guidance arriving at the very truth , I may holily and religiously reverence & maintaine it being found out : not conceale it through any shamefull fearfulnes : corrupt it for any eyther hatred or favour , but may bring it forth purely and syncerely into the viewe of every man , to the glory of thy most great name , and consolation of thy Church yet grievously mourning : graunt this through our Lord Iesus Christ , Amen

The Resolution .

THE Revelation after the Proheme is included whole in an Epistle . The Proheme in the three first verses declareth the Argument , Authours , both principall , and also Ministers , and the Fruit. The Epistle is spent about an Inscription , Propheticall narration , and conclusion . The Inscription is excellent for the person of the wrighter , and of those to whom he writeth , & of him especially from whom salvation is wished , the eternall verity of which one God the Father , the manifold grace of the Holy Spirit vers. 4. of the Sonne , as the triple office vers. 5. so especially his very great benefit● on the elect , both present vers. 6. & to be expected in his glorious comming , is celebrated , which the kinreds of the earth shall receive with wailing , and the saints in the meane time desyre most earnestly , as is expressed in those wordes , even so Amen vers. 7. The Propheticall narration respecteth eyther the particular Churches , or the whole : Them partly jointly in the rest of this chapter , partly severally , in the two next . The thinges which are declared ioyntly , are to the end , that the seaven Churches may knowe , that Iohn undertooke not this wriring at his owne pleasure , but was called and commanded of God . Wherof the person calling may cause a full persuasion , which cannot be of any other , but of God himself , vers. 8. Lykewise the person called , vers. 9.10 . Lastly the manner of calling him by hearing , vers. 11. then by vision ; The type wherof is shewed v. 12.13.14.15.16 . & certeyne things following therof are declared , on Iohns parte , a great feare and astonying , on Christs part , a consolation ver. 17.18 . then a commaunding to write ver. 19. and the interpretation of the vision ver. 20.

A shorte exposition .

ver. 1. Apocalyps . The Argument of the booke , signifying a Revelation made of God , the coverings being taken away , which before did hinder the eyes of mortall men : Which sort of thinges were wont to be called in old time visions and prophesyes , but in the writings of the Apostles , the word of Revelation is more frequent : I will come , saith Paul , to Visions and Revelations of the Lord , 2 Cor. 12.1 . And againe , that J should not be lifted up above measure , with excellency of Revelations ver. 7. So whosoever of you hath a song , hath doctrine , hath a tongue , hath a Revelation 1 Cor. 14.26 . Furthermore , the knowledge of the Gospell is attributed to Revelation : of seeing which , there is no greater power , before it shall be revealed , then of understanding future thinges : I give thee thankes , saith Christ , O Father , because thou hast hidden these thinges from the wise , & revealed them to babes , Mat. 11.25 . Whether is then this not the sense of this word , that no new thing is published : but as the Gospell is an open & reveal●d lawe , so the coverings being removed , that onely to be shewed , which before lay hydde under the olde shadowes ? And so it might paradventure be thought , unlesse this were also a word of the ol●e testament : The saying of him , saith Balaam , that heareth the wordes of the strong God . which seeth the vision of the Almighty , falling downe , but having his eyes opened or revealed , Num. 24.4 . So the man of God spake unto Heli in the name of the Lord : Did not I reveale my selfe playn●ly to the house of thy father ? 1 Sam. 2.27 . Wherfore there is no argument from hence to this purpose . This may be without doubt , that this kinde of speaking , used as well here as there , doth shewe , that it neither was in the beginninge , nor yet is proper to the witte of mortall men to finde out such mysteries by searching . Neverthelesse that now all things are easy to be passed through , by the grace of our Lord Iesus Christ , so farre as is behoveable for his Church . Doe thou therfore , most high Day-starre open our eyes that we may behold thy wonderfull things .

¶ Of Iesus Christ : Who is one of the chiefe authours of the Revelation , the Mediatour betweene God and men . All the olde Prophecies flowed alwayes from the same Christ : but in these last dayes God hath spoken unto us by his Sonne , after a singular and speciall manner , Heb. 1.1 . Wherupon there is a difference betweene the auncient inscriptions of the the Prophecies , and of this : There , the vision of Isaias , the vision of Obadias , the booke of the vision of Nahum : The Prophecy which Habbakuke saw : never before , the vision or Revelation of Iesus Christ . This Prophecy must needes be most full of maiesty , which is notable before others for the title : neither is it to be doubted , but that according to the proportion of the light of the Gospell , all things are delivered here more distinctly and more clearely , then ever before .

¶ Which God gave unto him ; To wit , the Father , the authour & fountayne of all things . And he gave these thinges to Jesus Christ , in asmuch as he is Mediatour , not as to his coessentiall Sonne . For these thinges doe shewe rather the order , in which God doth give knowledge to his Church , then the originall of knowing in respect of his Sonne , as Th. Beza declareth most learnedly . He is the pipe , by whom is derived unto us men , from the unmeasurable depth of his goodnes , whatsoever may be profitable for us . Although the verbe to give , ioyned with the infinitive mode , signifyeth often to permitte , as , thou wilt not give thy holy one to see corruption ; that is , thou wilt not suffer him to see , Psal. 16.10 . And Edom r●fused to give to passe through , that is permitte : Num. 21.21 . After which manner Demosthenes speaketh , the word of permitting being ioyned with it , Give and permitte me to speake of these thinges unto you . But it comes all to one , whether we make it the beginning of knowledge , or of power , Therefore we must rest in the first answere .

¶ That he might shewe to his servants : Therefore the understanding of those thinges is peculiar to these . You prophane be ye farre , o be ye farre f●om hence . Why , o ye Iesuites doe ye touch this booke ? These mysteries are shutte and sealed to you , whatsoever diligence in interpreting you may pretend : Here is nothing for the sworne slaves of Antichrist . Leave off to trouble your selves , and to deceave others . Yf yee desyre indeed to understande these thinges , renounce the Lord whom yee serve , to the end that he whose name ye counterfaite , may impert these secrets to you , returning againe into his family .

¶ Which must shortly be done : An explication of the thinges whereof it is a R●velation : not of those which were past a good while since , but which should be done afterward and shortly : For he saith , that the time is at hand , because the things should be begun forthwith , and from that time should proceede in a perpetuall course without interruption : Although the last acomplishment should be at length for many ages after

¶ And he signifyed : That is , which also he signifyed , when he had sent by his Angell to his servante John : Twoo instrumentall causes are rehearsed , the Angell and Iohn . Christ useth his ministery , not because he disdayneth himselfe to speake to us ( for he giveth himself to be seene in his owne person in this very chapter : ) but because both our weaknes cannot endure the beholding of so great maiesty , as it appeareth by and by after in John , who fell downe dead at the sight of him , ver. 17. And also that he may shewe , that he doth rule and commande to the Angels and all other thinges .

2 Who bare record : , As touching John , he describeth playnly himselfe unto us , shewing that he is no other than the Apostle himselfe : of which two certen and proper markes are rehearsed , one the testimony given to the word of God and to Jesus Christ : The other , an eye beleefe of those thinges which he testifyed : For Christ chose twelve out of all his Disciples , who should be with him continually , and should be present at all his miracles and conferences , of which they should be witnesses afterward even unto the furthest parts of the earth , Act. 1.8 . by which double marke Luke doth note them out , writing thus , Who from the beginning were beholders themselves and ministers of the word , Chap. 1.2 . By which arguments also Iohn himselfe doth maintaine his authority in an other place : That which we have heard , which we have seene with our eyes , which we have looked upon , and our handes have handled of the word of lyfe , 1 Ioh. 1.1 . And the thinges seen which are here mentioned are not the visions of this booke which followe , but the actes and miracles of Christ , at which whyle they were done , Iohn was present . Otherwise howe could those thinges have procured authority to the writer ( which thing onely the mentioning of these respecteth in this place ) which were not yet made knowne to the Church ? Wherfore , that John , who wrote the Revelation , was the Apostle , unto whom those markes doe agree , by which the Apostles were knowen & famous in the Church above others : neither is there any other John besides , to whom these same thinges can agree . And indeede he hath declared himselfe to be such , by very good advise , when as it would be very much avaylable for the credit of the Prophecy , that men should be perswaded of the authority of him that did write it .

I mervayle therefore , that Dionysius of Alexandria regarded these things so little , that he would dispute against them so egerly . But his foolish coniectures have bene confuted by others most leardnedly . He then being let passe : from hence it may be understood , that those wordes , which Aretas testifyeth to be added herein in some bookes , & wee see to have ben put in by Plantine and Montanus out of the Compluten translation , And whatsoever he heard , and whatsoever thinges are , & whatsoever must be done hereafter , that these words , I say , have crept in wrongfully and into an unmeet place : for thinges not knowne have no authority themselves , much lesse can they bring it to an other .

3 Blessed is he that readeth : Hitherto of the Authours : the Fruict of the Prophecy is the happines of them that reade or shall give eare to others that reade to them , yf truly they doe observe the thinges that are written therin : knowledg and workes are to be ioyned togither , in s●ch order , that , that may go before , so at lenght men come to that happines . But no word unlesse that which is inspired of God , can conferre such fruict to men . But who are those blessed ones that read ? Are they those that shal be alive in that space of the last three yeeres wherein Antichrist shall exercyse cruelty & tyranny , a little before Christ shall come to iudgement , as the Papists doe imagine ? In deede Frauncis of Ribera the Iesuite doth thrust togither this whole Prophecy almost into these narrowe straites , prudently verily , as touching his Pope , but in respect of the truth it selfe , very perversly . For were men utterly voyd of this felicity , by the space of those whole thousande five hundred yeares which are now past , since the Revelation was given ? Or can any be happy eyther in reading , or keeping those things which perteine no thing to him ? If all these thinges are to be thrust into this three yeeres space , they shall in no wise be blessed . But they have bin curious in vaine who eyther hitherto have searched out those things , or have used diligence in effecting them . Which same thing must needes also come to passe in future tymes , wee know not for the space of howe many ages . But the whole handling of the thinge shall convince this invention , eyther of very great fraude , or ignorance and unskilfulnes . Let us know in the meane tyme that such a fruite is here praysed , which is common to all ages since this divine Revelation came forth to be seen of all men : which sheweth severally and one after an other the condition of every tyme , even unto the last ende , as shall be manifested with God his helpe , by this exposition of ours .

¶ For the tyme is at hand . Wherin these thinhs shal be put in execution . But seeing the whole prophecy doth denounce a battaile , rather then put on a crowne , the reason seemeth to be fetched from the danger nigh at hand , as though he should say , blessed are they that are fortified with some firme aide against the evils hanging over their heads . But huge great evils stande at the doores , of which this prophecy is full : therefore they are blessed that shall take heed and keepe faithfully the way of escaping them .

4 John to the seaven Churches : Hitherto the Proheme : The Epistle followeth , the person of the wrighter of which , namely Iohn , was knowne sufficiently by the thinges before spoken . They to whom he writeth , are the seaven Churches in Asia , that is , the universall Churches in every place , as Aretas and Beda doe well affirme , and all , as I thinke , Interpreters with one consent , doe iudge . Neither can invery deede the thinges here rehearsed , beare to be restrained to these seaven Churches . We shall heare in the Epistles sent to every one , an admonition , that all should heare what things were written to the Churches . Secondly it belongeth to these seaven Churches to knowe as well of future things as of present , the charge of both , namely of writing and sending , he shewes afterward to have bin committed to him . And the last conclusion of the whole booke , which wished the grace of Christ to them all , shewes that this whole Prophecy was sent to the seaven Churches for an Epistle , chap. 22.21 . But wha● had it availed these seaven cities which were to remaine but a litle time , to have understanding of such things that after many ages should be , which nothing concerned them ? Hereunto is added that the nomber of seaven is an universall nomber , by whose revolution all times are made , all times being winded upon this Pole , even as the whole heavenlie frame is turned upon the seaven starres . Wherefore , as being full of mysterie , it is used afterward the whole booke through in describing of all things . Yet all Churches are not so to be considered , as yf nothing indeede had bene sent to them , which by name are afterward noted , but togither with the signification of the misterie , the truth of the historie is to be reteined . Seing therefore these seaven Churches stretch further than their names declare , whether in them the estate of all times even to Christes comming is to be considered ? No verily , but onely of that time , wherein the Church shal be among the Gentiles . Which thing shal be manifest by those things that follow , and also so plaine a desciphering of the Churches of Asia seemes to grant , that the Synagogue of the Iewes is not to be mixt with them . Which thing hath caused , that in the resolution , we have distinguished the whole Propheticall narration , into that which is proper to particular Churches , and into that which is common to all Churches .

¶ Grace be to you and peace , from which is : He commeth to the praier , wherby the third person of the Inscription is declared . And he setteth downe the fountaine of grace and peace to be one true God three in person : whose first person these words declare . Arethas thinkes , that these three times doe specially bolong to the three persons . Because the Father , saith he , is otherwhere called which is , Exod. 3.14 . : the Sonne , which was , Iohn 1.1 . the Holy Ghost , which cometh Iohn 16.8.13 . Act. 2. But the distinction so cleare which forthwith followeth , gainsaies it , which challengeth this description of that J will be Exod. 3.14 . common to the whole Deitie , here to the alone person of the Father . Wherby also we are given to understand that this threefolde difference of time belonges to the unchangeable and stedfast truth of God concerning his promises . For there is the same force of this circumlocution , as of that abreviation Exod. 3.4 . which we know was used , that he might teach Moses that the time was come , that he woulde perfourme the promise once made to Abraham of delivering his seed out of Egipt . From whence is also that name of Iehova , wherby God was not knowne to the Fathers , Exod. 6.2 . because they had not yet obteined that promise . Certaine minde that this is a name of being , no portion of which a created spirit can understand , as yf God should take to himselfe such names , onely for his owne sake and not for ours . Wherefore these things are as yf he should say , From God the Father most true and constant in all his things : which presently giueth most plentifull experiments of his truth , by sending at length his Sonne into the world , who in former times never failed in any one of those things which he had promised , who lastly so hath caused hope of things as yet to come , that daily he endevoureth the performance of them , and hasteneth the acomplishment of his whole truth . For which cometh hath this force , as a present future , that I may so say : For that which cometh is not yet present , nor yet altogether absent : Therefore it is much more significant , then if he had said which will come , or which is about to come , as commonly it is turned : For this , which cometh , declareth that he will no further deferre his promises , but that now forthwith he is imploied in fulfilling of them : an excellent confort for them , which through wearines of delay doe fainte . But thou wilt say , is truth attributed to the Father onely ? Verilie it is common alike to all of them , but seeing the partes of the Sonne and Spirit are chiefly imploied in executing the decrees , it is mentioned as proper to him alone , whome order of doing maketh to be the Authour of promising , and the fountaine of goodnes . Gentile impietie hath imitated this division with their tripos which they report that Apollo used for three commodities of things which he had very much tried , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which saw things to come , to be , before they were , as in the Scholiaste of Aristophanes on Plut.

¶ And from the seauen spirites : The second welspring of peace is the Holy Ghost , most plentifully enriching & replenishing his Church with every kinde of giftes , for which cause such a circumlocution is used . For he which togither with the Father & the Sonne is the giver and causer of peace and grace cannot be counted amongst the creatures . Of which matter see that most learned man Francis Iunius . Neither proves it that this is a creature , as the Iesuite will have it , because he is saide to stand in the sight of the throne , after the maner of those that rather serve God himselfe , than that he is God himselfe : Wheras by this reason neither the Sonne should be God , which being a lambe came and tooke the booke out of the right hand of him that sate on the throne , hereafter chap. 5.7 . And more plainely in Daniell 7.13 . and before him ( that is setting in his throne ) they presented him , to wit , the Sonne of man . What then , is the Sonne to be beteft of his Godhead ? Wherfore we must know that the words mentioned thorough this booke , both here and else where , both universally of God , as the chiefe and highest Governour , in which regard a throne is attributed to him : and also of the Sonne & Holy Ghost as ministers . By whose more neare working all things are done . Wherfore they are sayd to stand as in a readines before the throne , and as it were expecting the commaundement and becke of the Chiefe Governour . So was the Revelation given to the Sonne , ver. 1. and therefore the Spirit seemeth in this place to be noted more by his giftes , by which he workes in his saints , then by his proper name . But the things onely of order are not to be drawne to destroy the natures .

5 And from Jesus Christ , which is that faithfull witnes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and from Jesus Christ that faithfull witnes , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is that faithfull witnes , the want of the relative being supplied , very often used in this booke after the manner of the Hebrewes . These things apperteine to the thirde fountaine Christ , which we call the thirde in regard of the place which here he susteines , not in order of person . Hitherto hath bin differred the describing of him , because it was more at large to be insisted upon , and from him to be derived the thankesgiving , by whose alone merite we are made partakers of all good things . And first he mentioneth his Propheticall Office , calling him , the faithfull witnes , that is , which hath faithfully , truly , and fully taught the whole will of God , as farre as appetaines to mans salvation . For the whole doctrine of the Gospell is wont to be called a testimony , as Iohn 3.11 . and 5.31.32 . and 18.37 . 1 Tim. 6.13 . And can there be any vaine thing in that which comes from so faithfull a witnes ? Or appertaines it to his credit , to hide from us any thing , which is no where else to be drawne forth , than out of the chest of the brest of the Romane Prelate ? especially when no where , or in one worde , hath he allowed any such store house , whence we must fetch it ? But these are the dotages of witnesses ( if possible it may be ) so vaine and unfaithfull , as this heavenly and most true witnes is faithfull .

¶ That first begotten from the dead . These things concerne his Priesthood , wherby thorough death he hath overcome death , and hath made a full satisfaction for our sinnes , for this is to be the first begotten from the dead , that he first by conquering death arose againe , whom death woulde nev●r have let go , if it had but never so litle power to have kept him with him . For which cause the Apostle saith , he is risen againe for our justification , Rom. 4 25. He seemes briefly and distributively to be called the first begotten from the dead , for that which fully should be thus , the first begotten of them which arise againe from the dead : By which two things are signified , first , that he is the Prince and head of them that arise againe from the dead , as the Apostle declares to the Coll. 1.18 . And that he is also the beginning , and the first begotten from the dead , that amongest all he may have the preheminence : therefore he is also called , the first fruites of them which slept , 1 Cor. 15.20 . Secondly , that at last by his power he will also raise up others from their graves : Even as he himselfe saith , and I will raise him up in the last day , Ioh. 6.39.40 . Which two things apperteine onely to the elect : For neither is he the head of the wicked , neither will he at the last daye raise them up in glorie , to wit , as the elect : but onely by the force of that curse ( in what daie thou shalt eate thereof , thou shalt surely die , Gen. 2.17 . ) will restore to them their bodies , in which they shall endure everlasting torments . Wherby it commeth to passe , that this repairing , seing that it is onely unto death , scarsely in the scriptures in ioyeth the name of the resurrection . And therefore the spirit seemeth not to speake collectively , the first begotten of the dead , but distributively the first begotten from the dead , that is , of those that arise from the dead : as before hath bene spoken , there being a plaine difference of the elect dead & the reprobate .

¶ And Prince of the Kings of the earth : : The Kingly office of Christ , to which whatsoever is in heaven and earth is in subiection , according to that all power in heaven and earth is given to me , Mat. 28.18 . But it was sufficient in this place , onely to have mentioned his superioritie over Kinges , above all which now by infinite degrees he is superiour , who when he was in the earth , seemed the basest of servants . Neither do these things appertaine to his dignitie onely , but also to his excellent power over all Kings , which by bridling he now so restraineth , that they can not move themselves , but as farre as he please , howsoever in former time he yeelded himself to their lustes .

¶ Which hath loved us : So hath bene his office , the present benefite which the saints enioie , is set forth with a thankesgiving : The want of the relative maketh the sentence harsh , which full should be thus , to him which hath loved us &c. which relative is expressed in the next verse , to him be glory & c But seing that in so long a circunstance of wordes , a repetition thereof should be necessarie in the end , he omitted it in the beginning , least twise he should repeate the same , that which once onely was to be spoken , he leaveth often unspoken . But Francis of Ribera exclaimes , that this place is corrupted , and that the latine copies without all doubt which now are , are farre better corrected then the greeke copies : But by the Iesuites leave , neither is the place corrupted , and if it were granted , yet he should unwisely conclude this excellency of latine copies . There is in this place a wonderfull consent of all greeke copies : Aretas thus readeth and expoundeth , and he saw how all did fitly agree together : The order , saith he , of this sentence after this maner returnes from the last to the first , To him be glory and power , which hath loved us , & w●shed us through his blood : But this is harde , saith the Iesuite ; Therefore let Iohn have no audience in his Athenian eares , as incongrue , which hath no thing more common , than after the maner of his countrey , both to want , and to abonde with relatives . In the 1. ver. he had , and he had signified , for which also he had signified ; In the 5. And from Iesus Christ that faithfull witnes , for And from Iesus Christ , which is that faithfull witnes : in the next verse , and hath made us Kings , for , and which hath made us Kings , and so afterward very often . But be it that the place is corrupted , shall for one blemish the price be taken away from a most beautifull maide , and be bestowed on another whose bodie is wholly deformed ? But , saith he , our Jnterpretour , as alwaies he is wont , hath followed true and corrected copies : also there , without doubt , where he t●rneth , and he stood , for , and J stoode , chap. 12.17 . and no man could say the song , for , and no man coulde learne the song : chap. 14.3 . and the King of ages , for , the King of saints : chap. 15.3 . and in the same place , clothed with a pure stone , for , with pure linnen , ver. 6. which art , and which was , holy , for , which art , and which was , and which will be , chap. 16.5 . in the same place , J heard another saying , for , I heard an other saying from the altar , ver. 7. at one houre after the beast , for , at one houre with the beast , chap. 17.12 . vessels of precious stone , for , of precious woode , chap. 18.12 . Let these suffice for a tast of many other . Saw the Iesuite these things , & was he not ashamed to confirme that the old Interpretour hath alwaies followed corrected copies ? But these are faultes of the Printers . It may be some are . But what have we to do with the Printers thereof , as though the strife were not concerning the greeke and latine copies which now are extant , but of the first edition of the latine translation , which no where at this daie is to be seen ? Next , these are faultes both ancient and also now confirmed by the author●ty of the Councell of Trent ; which hath set downe and decreed , that of many latine editions , this old and common translation , which through so long experience of ages hath bin approved in the Church it selfe , be accounted authenticke , nor be refused under any pretence whatsoever , it were an easie thing to shift of the authority of the Counsell , if by putting over the fault to the Printers of the bookes , it were lawfull to departe from the common edition . Thou seest then that those faultes must be made good by thee , and the fidelitie of the old Interpretour very ignorantly , I will not say impudently , boasted of , though in deede so it was needfull for thee , by reason of that dutifulnes wherby thou art bounde to Rome .

6 And hath made ; that is , and which hath made , by a want of the relative , as but now we have said . All those things tende hereunto , that they may teach that Christ hath not these good things for himselfe alone , wherwith we have heard by the wordes last handled , he is endued , but doth poure them on the elect , wherby they may be blessed thorough the participation of them .

¶ Kings and Priests to God : Some reade , A Kingdome and Priests , as also the common translation hath . It makes not much for the meaning : yet it is more likely that there is a conioining of persons betweene themselves , than of things and persons . The elect are Kings by participating of Christs Kingdome : through which we have overcome the law , death , and sinne , and doe daiely triumphe over the world , treading under foote the same by faith , 1 Ioh. 5.4.5 . By him also we are Priests : who being dead in him , we have God mercifull to us , and a waie opened to call boldly on him . But he addeth wariely that we are made Kings and Priests to God , that we maie not thinke that this honour is given to us , eyther to trouble civill matters or to confound Churches politie .

¶ To him be glory : This is all that we can render for his exceeding benefits , namely to wish that by his righteous praises he be celebrated amongst all men . And this thankesgiving seemes to be undertaken for Gods present gift thorough the knowledge of Christ poured forth on the Gentiles .

Beholde he commeth with the cloudes . A benefite to come to be expected at his glorious coming . To come with the cloudes , is to manifest himselfe with a storme and tempest and wonderfull terrour of vehement and great lightening , to be avenged on the wicked and to deliver his . After which maner Daniell also speaketh of his coming : J saw in the visions of the night , that behold one like to the sonne of man came with the cloudes of heaven , chap. 7.13 . For so the notable iudgements of God , ar wont to be described , by which he poureth forth his fervent wrath on his enemies , that we maie thinke that all creatures doe fight for God , also he will use the heaven & the earth to helpe his people : and furthermore that the reprobate shall have no meanes to escape . After the like maner the Psalmist being delivered out of the handes of his enemies , praiseth God for his power shewed from heaven in delivering of him Ps. 18.13.14.15 . In Mathew it is saide he will come on the cloudes , chap. 24.30 . but it may be in the same sence , which is in Ps. 18.11 . and he sate on the Cherubins and did flie &c. But the Angels affirme , that he will come as they had seene him going into heaven , Act. 1.11 . And no feare was there : onely the cloude tooke him awaie out of their sight , but without any stricking of terrour . But the similitude seemeth to be referred to the truth of the humane nature , in which he shall returne to be seen of all men , after which sorte he went into heaven , not for the pompe and maiestie of his coming : or the Angels speake in regard of the Godly , to whom his coming shall be most ioyfull : for which the reprobate shall in vaine desire that the mountaines should cover them . All be it , it shall be manifest by those things that follow , that here these wordes are not spoken of his last coming , but onely allude unto it because of the similitude .

¶ And they shall waile over him : Here the wailing is of repentance , not of desperation , as is plaine out of Zachary , from whence these wordes are fetched , and they shall looke , saith he , to him whom they have perc d , and they shall lament over him , as a lamentation for their onely begotten , chap. 12.10 . But seeing that when men shall stand before the throne of the universall iudgement , their repentance shall be to late : by no meanes these things seeme that they can be understood of the last iudgement : neither of that his coming with the cloudes , which but now he spake of , but rather of that his excellent glory , which shall be manifest in the world in the calling of the Iewes . Those are they which once perced him , but at length they shall beholde him : & all the Tribes of the earth , that is , the whole nation of the Iewes , shall with aboundance of teares bewaile the wickednes of their ancestours for delivering Christ to death . And in deede the Revelation staies her narration upon their conversion , as hereafter God willing it shall be manifest . And because then the glory of Christ shall be very great in the earth , a most lively patterne of that , which shall shine in the last daye , a preparation unto this is brought for the beautifying of it : Neither alone in this place , but as it seemeth also in many other .

¶ All Tribes ; These things are proper to the Iewes , to whom once tribe by tribe the promised land was divided . The thing could not in more exquisite wordes be declared . Sometime the tribes are taken metaphorically , but in no wise here , seeing that Zachary mentioneth by name the Iewish tribes ; The land saith he , shall lament , every family apart : the family of the house of David ●part : the family of the house of Levy apart ; all the rest of the families , every familie apart : The lamenters here , are those , which were percers : and the tribes are of those that lamented , & therefore of them which perced him , to wit , of the Iewes : to whom properly this sinne belongs . Therefore these wordes of the Apostle are thus , as if he should saie , Beholde he comes with the cloudes , & all men of all sortes shall see him , also those which perced him , to wit , the Iewes , whose predecessours crucified Christ , and perced his side with aspeare : these being scatered every where thorough all nations , shall at length be convert●d to the true faith , & for earnest grief shall morne : both for the detestable iniquity of their forefathers , and also for their so long hardening , yea Amen .

And so finally this is the summe of all , that the benefite of Christ partly present is here celebrated in the calling of the Gentiles , ( for that which he before spake of Kings and Priestes , is referred to the seaven Churches of Asia , that is , to all the Gentiles embracing Christ at that present , for which cause there is attributed to him the praise of glory & power , ) partly to come in the calling of the Iewes , which we have declared to us both by their repentance , and also by the desire and wishe of all the Godly .

¶ Yea Amen : The fervent desire of the Godly desiring this coming , is expressed in greeke and hebrew , for this shall be the wishe of all nations . The first particle is properly of one affirming , shewing the certaintie of a thing , in which yet maie be understoode the wishing verbe , Let it be done , or some such like worde : For so it is in the end of the booke , Yea come Lord Iesus , as if he should saie , I beseech thee come so as thou hast promised , chap. 22.20 . It is like that both the particles are used in the same sence , otherwise the diversitie both of tongue and signification woulde not note out any coniunction of all people , to which end this twofolde proper forme of spech seemes to be used . Amen , not onely apperteines to one assevering , but also supplicating , and earnestly striving , that the thing maie come to passe , as in Ieremy chap. 28.6 . Amen , so doe it , the last expunding the former .

9 J am Alpha and Omega : Hitherto hath bene the Inscription of the Epistle , now he entreth into the narration it selfe : where first for the authoritie of the writing undertaken , there is set downe a threefold propertie of the person calling , the excelling power of creating , truth in his promises , and exceeding power of governing The power is first declared metaphorically , and afterwards in proper wordes . For the beginning & ending doe expounde what Alpha & Omega meane , of which that is the first , and this the last letter of the Greeke Alphabet : by a metaphore they are applyed to any beginning and ending whatsoever . The wordes are plainely of a certeine order and relation to the creature : In which respect they can not properly note out eternitie , which thing is absolute , nor in any regard is to be measured according to the creature : Therefore I am Alpha and Omega have this meaning , to wit , the maker of all things , and againe the end whereunto all things are to be referred , who in the beginning have made all things , and that for my owne glory . It is the abridgement of that which the wise man saieth , the Lord hath wrought all things for himself : yea the wicked for the daie of evill , Prov. 16.4 . The constant veritie of God in his promises is declared by a distribution of a threefolde time , as we have shewed out of ver. 4. His Allmightines in the end of the verse seemes to appertaine to that excellent power of governing all things according to his will : in which there shines no lesse his incomprehensible maiestie , then in the first creation of things . For this teacheth that his strength was not spent in his first worke , but for ever is of force without any lessening : which is not tired with any wearines , nether oppressed with the weight of busines , but remaines infinitely beyond all power of any created spirit in doing all things . Such a one is he from whome the commaundement of writing proceedeth , a most mightye creatour , a most faithfull promiser , and the chiefe hovernour of all things .

9 I John : The person also called hath great weight for credit , I John an Apostle , a brother and companion in affliction , banished into Patmos for the word of God , ravished from heaven in the spirit on the Lords day ; Why should not this man speake most certaine truth ?

¶ And the patience of Jesus Christ : The comon translation hath and the patience in Christ Iesus : So also Montanus , the interpretour of Aretas , by Chr. Iesus : Therehy the sence is nothing at all or but litle changed , whether any reade it according to the construction , as Th. Beza , or as these with a preposition . All tende hereunto , that the communion of the faithfull , ( be it either of affliction or of a Kingdome ) leane on Christ the alone head , as upon the grounde and foundation . We must take heede lest with the Iesuite we doe interprete in Christ Jesus for the end , for Christ Jesus : for so the communion of the Kingdome amongest the faithfull should be established without Christ : as if all shoulde not together grow up in him , but shoulde as it were be ioined together betwene themselves into some outward thing a part from him .

Patmos , an Iland of the sea Icarium , thirtie miles in compasse : at this daie it is called Palmosa , as the latter Geographers would have it : But in Strabo it hath nothing memorable except the name : He is wont to mention carefully even the very woodes of Palme trees , if there be any : much more woulde he have mentioned so great plentie , wherby the Iland should be worthie to be renowmed : whereupon this name maye iustly be suspected : unlesse perhaps the succeeding age caused it to be more happie in fruitfulnes . Munster supposeth that Patmos is that Possidium of which Ptolemaeus speakes in his tables of Geography , booke 5. chap. 2. but Possidium in the same place is a Promontorie of the Isle Chios , not farre of from the city Chios , from thence they saile about the Yland , and leave it on the right hand , Str. book . 14. But Patmos lies together with Corasius towards the west of Icaria , but this towards the west of Samos , Strab. book 10. But thou must observe , that Ihon doth not plainely mention his banishement , but onely that he was in the Isle , soberly bearing his misery , not proudely augmenting it by vaine boasting .

¶ For the word of God : : That is , for having preacht it , not for to preach it : For Iohn of his accord went not thither to preach , but because he had preached at Ephesus and elswhere in Asia , Domitian the tyrant , as Ireneus and others record , banished him thither . The same Isle seemeth to have bin almost desolate and voide of inhabitants , considering especially that the neighbour Iland Icaria much more renowmed , because of the scarcity of inhabitans , as Strabo reportes , did bestowe the use and commoditie of their pastures on the soraine Samians .

10 And I was ravished in the Spirit : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I was in the Spirit : that is , I began to be moved in the spirit for to see and understand those things , which doe farre surpasse mans capacity , as of old the auncient Prophetes being led by the same spirit , did pronunce of things to come , with no lesse certainty then of things present or past . After the same maner Marck speaketh of another kinde of spirit , And there was in their Synagogue a man with an uncleane spirit , chap. 1.23 . And againe , there met him a man out of the sepulchres in an uncleane spirit , chap. 5.2 . but altogether contrarie in the maner of operation , not onely in respect of holines or unholines , but also of the sweete and quiet motion , seing that the agitations with which the most wicked spirits doe tormente men , are violent and fearfull : whence the Possessed are most comonly depryved either of all their senses , or at the least of some of them : but those who are filled with the holy Ghost , they are more strenghtned in all the faculties of the soule . Both have them obedient to them whom they doe possesse , but the one by gracious inclining , the other by cruell constraining , as the exemples of the one and of the other doe make it plaine .

¶ On a Lords day : see of this Th. Bezam : It is verie like that there was not any holy assemblie in this daie in the Jland , otherwise Ihon would not have walked alone in the shore , & bin solely occupyed in receaving the heavenly visions , after chap. 12.18 . Neither is there any mention that these Prophecies were receaved by distinct times , as it is wont in the other Prophets , whensoever there is occasion , but they seeme to have bin given all in the same day , and so to have flowed with a continuall course , that there was no intermission after that the faculty of seeing was once given . The commaundement also of writing unto the Churches seemes to require the same . For if there had bin any space of time between , he would have had written by parts and peces to the Churches , not waiting for the thinges that would follow , unlesse paradventure he should have bin otherwise admonished , which we doe not reade in this Prophecy to have bin done . But all these things are gathered in one Epistle and not divided in divers . But the solitarines of Iohn was well recompensed , having for teacher God him selfe , when it may be he had none whom he might teach . These thinges being thus expounded , he goeth on into that which concernes his calling , by which it doth appeare that this charge was imposed upon him by God

¶ And I heard behind me : This worde behind me is wont to shadow out the free mercie of God , which recalleth us being carelesse , not regarding , negligent , nor thinking of any such thing , for to receave most worthy things . In Isaiah amongest other instructions of the heavenly grace , there is made mention of this as of a chiefe thing , & thy eares , saith he , shall heare a word behind thee , saying , this is that way , walke through it , when thou shalt go to the right hand , or to the left hand , chap. 30.21 . Wherfore neither Iohn altogether in heavenly contemplations , preventeth the heavenly grace : but as it were one of the comon people , heareth a voice behind him , warning of the comon unadvisednes of us all : For we are all unapte to comprehend heavenly things , untill unwares we be endued with the faculty of them : which none of our owne dignity doeth procure to us , but Gods mercie alone . And the voice was great , as of a trumpet , least we should thinke that any thing being whispered somewhat softlie was paradventure hidden from Iohn : Nothing here coulde be hidden or passed by , when the eares rang with so loude and shrill a voice : it is a great argument of the certainty of the things which are to be uttered .

11 Saying , I am Alpha and Omega : These wordes were above , ver. 8. But there of Iohn describing the person , whose authority he followed in writing this Prophecy : here these wordes are of Christ himselfe , uttering the same with his owne voice . Therefore Iohn above using this forme , drew it not forth out of the shoppe of his owne braine , but brought it from heaven , from whence ther can come nothing but most holy . Aretas , the comon translation and the Complutensis reade not these wordes : but they seeme to be rashly rased by some man , because perhaps they were repeated having so few things interlaced . But there was to be a dictinction betweene Iohn and Christ , neither are these things to be accounted superfluous , which do teach by what authour these wordes were first used .

¶ What thou seest write in a booke ; that namely , which by and by thou shalt see , and likewise also heare . This expresse commaundement of writing , also to whom by name he should write , sheweth that this was not a voluntary message , but commaunded and appointed of God .

¶ Which are in Asia , in Ephesus &c. Above in the fourth verse , onely universally it was saide in Asia : but by naming of these cities , we understand that the whole continent is not meant , which by this name is celebrated for the thirde parte of the world , but onely certeine litle part thereof , which usually is properly so called . Which lying in an Iland to the Sea Euxinum Aegaeum and Pamphileum , is bounded on the North with Bithynia : on the west with the sea Hellespontus and Aegaeum : on the South with Licia : on the East partly with Licia , partly with Pamphilia and Galatia . In this part of the world flourished of olde tyme these seaven most famous cities , representing here the whole Church amongest the Gentiles . As touching Ephesus , Ephesus . it is a very noble citie by the sea shore of Icarium , not farre from the river Caister , the head citie of Ionia , the greatest marte of all Asia within Taurus , famous because of the Temple of Diana : very well knowne to Christians for the three yeare labour of Paule Act. 19.20 . and 20.31 , for an heavenly Epistle written to this people , and for Timothy their Pastour bestowed on them , and also afterward for many yeares most fruitfull watering of John the Apostle . Smyrna , Smyrna . a city also of the sea coast of Ionia , on the North of Ephesus , being distant from thence three hundred and twentie furlongs : a Colonie of the Ephesians , with whom in former time they dwelt together : mightie in olde time and having iurisdiction over certeine cities neere adioining , as also Ephesus , in which the meetings of the subiect cities were , See pli . book 5. chap. 29. Pergamus Pergamum . is a citie of Aeolia towardes the North of Smyrna , very glorious , and being the chiefe amongest the middleland cities , once the seate of the Kings of Attalia : which at length became the Romanes , they being appointed the heires by the last Attalus , which brought the countrie into a Province , and called it Asia by the name of the Continent , swallowing up by hope doubtlesse from this small beginning , that whole parte of the world : as though Attalus had not onely bequeathed to them Pergamum , but also all Asia by his testament , whence , unlesse I be deceaved , was the first distinction of lesser Asia . Thyatira Thyatira . is the last citie of the Mysians , a Colonie of the Macedonians , towardes the south of Pergamum , to whose iurisdiction it likewise apperteineth . In time past it was called of Seleucus the sonne of Nicator Thugatheira , for the ioyfull newes of a daughter that was borne to him : hereof Lydia the purple seller was a citizen , of whom there is mention made Act. 16.14 . a stranger of Philippi , as it seemeth . Sardis Sardis . is from Pergamum towardes the South about sixe hundred furlongs . Once the chiefe citie of the Lydians , happy by reason of the rich mountaine Tmolus , and Pactolus that yeeldes gold , which runneth through her fieldes . Shee was also of great dignity in the latter ages , having chiefe iurisdiction , taking from thence the name of Sardinia , see Plin. booke 5. 29. Philadelphia , Philadelp . of which there is here mention made ( for there are three of this name ) is of Lidia , or rather of Cecaumena , that is , of the burnt country in the very borders of Lidia and Mysia . Of old a city not populous , even when it most of all florished , because of the dangerous dwelling by reason of often earthquakes , the most parte live in the country : but , saith Strabo , we maie iustly mervaile at these few , who for desire of the place , are carelesse of danger , and heedelesse of s●ffetie : or rather what the builders of the city minded . Laodicaea Laodicaea . by the river Lycus , one of the greatest cities of Phrygia , which reacheth to Caria , neare to Colossie , to whom Paule a prisoner at Rome wrote , commaunding that the Epistle should openly be read in the Church of Laodicaea : Whose letters also he commaundeth that the Colosians should reade , Col. 4.16 . A citie in time past of great wealth , partly thorough the liberality of the cityzens , who by their Testaments gave to it great riches , partly by reason of selling of excellent soft woole , and blacke as a raven , for which causes their neighbours did much desire it . Such are the seaven cities , to whom this Prophecy was by name delivered , described as in a table . Some man perhapes maie mervaile where Rome then was , to whome in steede of all it might have bin written very breifly , as to her who bragge that shee is the head of all . Verily Christ forgate himselfe , who passed over his vicare , nor would not send him so much as one letter , who onely seemed to have bin spoken unto . But there is a ready answer , why he wrote not to him , he knew that he could not erre , nor had neede of an admonisher . Let therefore this omission be one of the prerogatives of Rome . 12. I turned me therefore that J might see : To see is taken sometimes by synecdoche for to perceive , as Exo. 20.18 . The whole people saw voices & great lightenings , & the sounde of a trumpet &c. that is , perceaved . But here it remaines in his proper signification , when he had sufficiently perceaved by hearing , & he now turned himselfe that he might use the benefite of the other sence . Therfore the other worde is changed from his native signification , noting by a voice the man whose voice he thought it was .

¶ And being turned &c. So was the hearing : the things seene are partly thinges , partly a person . The thinges are seaven golden candlestickes : the interpretation whereof we shall learne beneath at ver. 20. In the meane while let us note that every godly endevour receaved greater fruite than was loked for . Iohn doeth turne himselfe that he might see the man : beholde moreover seaven candlestickes , of which he suspected nothing .

13. And in the middes &c. The person seene is Christ himselfe , as is understoode out of ver. 17.18 . like the sonne of man , because in a new shape taken unto him , he caused himself to be seene , not in that native forme which he tooke of the Virgine , & in which full of glory he sitted at the right hand of the father , which may be the reason why the articles are not prefixed , as in other places , as Th. Beza hath observed . This fourme is put on for the present condition of the Church , & therefore an other is taken , where an other estate of the bride is described , ch. 19.11 , 12. &c. Even as also it commeth to passe elswhere in many places , for Christ alwaies is one & unchangeable : neither for his owne sake doeth he so often change his fourme , to whom no alteration befalleth , nor any shadow of turning : but when according to his divers administration he useth a divers condition of the bride , wherby he may both testify his conionction with her , & also may shew that he in those alterations of tymes forgettes her not : he takes upon him fourme fit for the thinges . He suffereth when shee suffereth : he also triumpheth together with her : what mervaile is it then in so neare a society , if he susteine also a comon shape ? According to the same meaning Ireneus expoundeth this divers fourme , So , saith he , the word of God alwaies hath as it were the proportion of things to come , and shewed forth to men as it were the fourme of his fathers disposition , teaching us what are the thinges of God , book 4. ch. 37. Neither is it without cause , that he is with this habite in the middest of the candlestickes , manifesting by the same that this adorning doeth not simply & absolutely belong to him , but as farre forth as he is conversant with the Church for speciall time . Wherefore in such visions , we must not so much seeke what a one Christ is in himselfe , as what his administration is , & what a one the bride is therby , which he setteth forth to be viewed in himselfe as in a glasse . Therefore as touching the interpretation of the speciall thinges , the long garment is the perfect imputed righteousnes of CHRIST , wherewith the bride is wholy covered from top to toe , so as no filthy nakednes appeareth . For this garment is not necessarie to Chr. but serveth to cover the bride , which notwithstanding Chr. weareth on his bodie , declaring how comely for those times in this regard shee should be .

Neither lesse often than significantly , is the righteousnes of faith set forth by a garment . Blessed , saith the Psalmist , is the man whose sinne is covered , Psal. 32 1. And the guest wanting this garment , is cast into utter darkenes , Mat. 22.12 . Afterward in this booke , they are pronounced blessed which watch and keepe their garmentes , lest they walke naked , & their shame be seene ch. 16.15 . & often times so in other places . And what doeth more fitlie resemble the righteousnes of faith , which loatheth our inherent righteousnes as a menstruous clothe , neither can rest in any other thing , except in this one garment of Christes righteousnes .

¶ And girded about the pappes with a golden girdle : made of silken threeds covered with golde . But was the girdle made of such threeds onely ? But the Priestes girdle was made of embroidered worke , pictured with scarlet , purple , violet and yellow flowers , Exod. 28.39 . Whose stuffe was onely of silke , as Iosephe of the Antiquities book . 3. chap. 8. And this girdle was comon to all the Priests : There was another appertaining to the high Priest , differing onely in this one thing , that it was wrought with golde , as Iosephus there speakes . This then is a golden girdle , not that it was wholly of golde , but because the girdle of the High Priest was for this difference excellent . Neither is this girdle proper to Christ , but to the Bride : for which cause this same is the girdle of the Angels , beneath chap. 15.6 . The which we doe atteine by Christ alone , which hath not onely made his elect , Priestes , but also hath brought them to the honour of the chiefe Priest . Seing therefore that this girdle is ours , it signifieth most pretious faith in the heart . And it is of Golde because , what is more Golden and pretious than true faith ? Yea whose triall is much more pretious than golde that perished , 1 Pet. 1.7 . This girding is about the pappes , because , except faith hath her seat in the heart it is no faith . And therefore the seaven Angels are girded after this maner chap. 15.6 . because otherwaies it is wont to belonge to the loines , especially under the law , when faith was not plainely delivered , but lustes were restreyned by the instruction of the ceremonies & rites . But now the bride having obteined more plentifull grace , should remove the girdle from the loines to the pappes , straitly tying and binding to her those garments by a true faith of the heart , lest being loosed and ungirded they slide downe and spread abroade .

14 And his head and haires &c. The garment and girdle are comon to all memhers : in the head & the haires there is a certeine distribution , wherof the former concerneth those which rule in the Christian assemblies , and are to them as heades : the haires do signifie the comon Christian people , which dependeth on the holie teachers , drawing nourishement and ornament from them , and they bestowing againe on them decking and defence . Both of them is white , flourishing in the seaven Churches , or rather in the first of the seaven Churches by a singular puritie . For we shall see that this order of the members hath reference after a sorte to the order of the Churchches . Although those thinges which are related here in the last place , in the Epistles are attributed to the first : which reversing of order doe teach that those properties are in such sorte agreeing to some , as that also according to the occasion they are proper to others . But the whitenes is of woo●l & snow : of the former , for the simplicity of maners , wherewith the saintes are endued , which every where are called sheepe , and not without cause , seing our head is a lambe : of the latter , because this puritie and whitnes is not naturall , but borowed . For wooll by nature is filthie in greasines , full of dust & many other defylings , but being thoroughly washed in the most cleare fountaine of Christs righteousnes , it exceedeth snow it selfe , or whatsoever excelleth in the glory of whitnes . So great a thing is it to seeke righteousnes not in our selves but in another , that the Spirit contentes not himselfe with one similitude of the garment , but also adioineth the similitude of snow , and many other reasons in other places , shewing howe greatly he would have us to minde this doctrine , & that on every side it should sounde in our eares .

¶ And his eies as a flame of fire : Overcoming darkenes , from which eies no darkenes takes awaie the sight . Which kind of eyes did especially shine in the first of the seaven Churches ; in which we shall see that the truth shined so clearely , that no craft of heretikes coulde darken the same . All their vaine shewes were consumed as stubble with these fierie eise , or as coverings of waxe they do melt forthwith , and do openly bewraie their hidden deceit .

15 And his feete were as fine shining Brasse : Wherefore passeth he so quickly from the heade & eies to the feete ? especially seing there follow the voice , handes , mouth and face . It is not rashly done , but in that order the members are described , which doeth most fitly agree to the Churches . Now therefore he teacheth after that first , what is the estate of the next Churchches , where the faithfull are feete , & like to Brasse of Lebanon : for they were the head , haires & eies in an other respect and maner . One member could not declare the whole estate of the Bride , for which cause there are more used , and so much the more because he whom Ihon saw , was like to the sonne of man . As touching Lebanons Brasse , Th. Beza doeth well reteine the greke worde in his translation . Copper is manifest to the Latines , neyther do I beleeve that it sufficiently expresseth the singular elegancy of this Brasse digged out of Lebanon . For Aretas yeildeth the same reason of this word . And we know that a possession which engendred metalles befell to the tribe of Asher , who had his seate at the foote of this mountaine . For so Moses speaketh , Iron and Brasse shall be thy shoe , speaking of that coast where this tribe was seated , Deut. 33.25 . Some had rather that here it should have the signification of Frankincense : the authour also of which iudgement is Aretas , as it were doubtfull betweene both : all be it he plainly relateth not that this signification is as it were , drawne from use , or taken out of any approved authour , but as though the composition of the word should signify some such thing . But Anthoine Nebrissensis bringes somewhat of weight for this point , writing ( as it is recorded of Frauncis de Ribera ) that this title is frequent in Orpheus amongest his hymnes , Chalcolibanus for Apollo , for Latona , and other Gods ; that is , as he interpreteth , the male Frankincense , or the sacrifice of the male Frankincense : as in Virgile in his Bucolickes , and offer for sacrifice the fate vervin and male Frankincense : But I thinke that the wordes which follow contradict it , burning as in a fornace . Similitudes are wont to be fetcht from usuall & accoustumed things : but we reade no where of such a prodigall wast of Frankincense , noe not when Alexander himselfe sacrificed , that it should be burned in an oven or fornace , which onely was to be burnt on an altare : Therefore that first signification of metall seemeth to be better : chiefly seing the visions alreadie before made are according to this maner recorded . In Ezechiel , his feete are like to shining brasse , ch. 1.17 . of shining brasse in Dan. ch. 10.6 . As touching Orpheus , let the learned consider whether Chalcolibanus for Apollo , may not be an image of brasse of Lebanons for Apollo , as if he should saie , that he by his verse , did as it were erect an image of most pretious brasse for Apollo . They wer wont in ancient time to consecrate to their Gods other things besides frankincense : according to which custome Synesius a Christian Poet nameth his Hymnes crownes & garlandes ; J make for thee this garland from the holy meadowes . Hym. 3. Such a thing therefore is this Lebanons brasse , whose feete burning in a fornace being like , shew the afflicted spouse in the Churches of Smyrna & Pergamum : which yet receaved no damage by affliction , but through the strength of brasse should continue invincible , & should shine much more cleare than fire . The comon latine translation for Lebanons brasse , readeth copper . The Iesuite according to his wont , that he might by some probable reason hide the errour thinketh that the olde Interpretour first translated it Lebanons brasse , as it is in the greeke , & that afterwards this word was corrupted by printers or unlearned . But what needs this defence ? Wherefore hath not the translatour here as alwaies followed the best corrected copies : if the greeke bookes are corrupted ? It is foolishnes to bring a thing to the rule which is righter than the rule it selfe ? But the power of the truth carrieth the man that gainesaies it from his iudgement , & drives him into contrarie opinions .

¶ And his voice as the voice of many &c. This similitude is often , & for the most parte noteth an huge tumult : in this booke , as it seemeth , it is of a large signification , declaring besides the greatnes of the noise , a certaine unconceavable ( as I may so say ) notion of things ; as is the disordered and confused noise of waters : which storming with contrary waves , & rushing against the shoare rockes , yeilde a certaine huge noise , yet no man distinctly perceaveth , what all that noise meaneth . Such should by Christs administration be the word of truth in the same Churches , in which the feete should be like to burning lebanons brasse . To the heathenish men that lived yea in most pure Ephesus , the truth was a certaine unsavoury and untastable thing , neither sounded it any other thing then barbarous and unpleasant . Cornelius Tacitus calleth the doctrine of the Gospell a certeine deadly superstition , shewing by his wicked blasphemy not so much his owne as the comon hatred of all the Gentiles , book 15. Suetonius recite that the Christians were afflicted by torments , that they were a kinde of men of strong & wicked superstition , in N●ron ch. 16. Pline a very learned & wise man in a certaine Epistle to Traiane singes the same song , he writes , that when he had enquired of 2 mades , which were said to be the servantes of certaine Chrestians by tormentes , what was the truth , he founde no other thing than wicked & unreasonable superstition , the infection whereof had not onely runne thorough the cities , but also the villages & countrey &c. How doeth the sounde of the truth to such men seeme a certaine rude & vaine beating of waves ? Their eares were filled with a sounde , wherof they conceaved no sence . And we shall see in the next chapter how these although Gentiles , perteined to Ephesus . But not alone of this kinde of men the wholesome truth was accounted barbarous , but also of many of Christian profes●ion in the Church of Smyrna , Pergamus , and the neighbour Churches . Errours & perverse opinions so possessed many , that they were altogither deafe to wholesome doctrine , neither tasted any sweetenes of it , as it will be more plaine in the next chapter .

And he had in his right hand seaven starres : He did so defend with his mighty right hand the Teachers of the truth ( for these are the starres , as beneath i● taught vers. 20. ) afflicted with many evills , that in all miseries they were conquerours . Although this thing be common to all Churchches , yet in those it is cheefly seene , Where the feete doe burne in an oven , and the truth either not heard , or not understood .

Even there we shall see many delivered to death , but for one many forthwith to arise : neither onely doeth the power of his defending right hand so manifest it selfe , but also in repelling the conspiracies which the wicked doe make to his Ambassadours .

¶ And out of his mouth a two edged sworde : This sworde is the most mightie word of God , more percing than any two edged sworde : It searcheth the reines , and pronounced sentence against the wicked and unbeleevers : Neither doth one iote , or any note become voide and of no effect . It wondeth and killeth , bringing upon the wicked those calamities which it threatneth . Now it cometh out of the mouth , because in the Church of Pergamus Christ would approve his most holy severity to the world in punishing sinnes , unlesse , saith he , they repent , J will fight against them with the sworde of my mouth , chah . 2.16 . as it shall more fully be spoken of there .

¶ And his face shineth as the Sunne in his strength : The face or counteance of Christ , is his worship appointed from God , in which he is seene of his as cleerly as we doe beholde thinges before us : Wherto perteine those exhortations , Seeke yee my face , Psal. 27.8 . : Seeke the Lord and his strength : Seeke his face alwayes , Psal. 150.4 . Asthough he should say , trust alway in the Lord and apply your selves to the holy study of those thinges , with which he hath taugh that he himselfe is to be worshiped . As long as we bestowe our labour thus , we are conversant in the sight of the Lord , but as soone as the fucalty to be at his publike worship is taken away , we are banished from his face : as Cain complaineth , being cast out of the Church for the murther of his brother , that he was hidden from his face , Gen. 4.14 . Therefore the whole religion of Christ perteining either to doctrine or to prayers , sacraments & discipline should shine most purely in these Churches . For the reason of order requireth , that in the last place the shining face should signify that the last of the seaven Churches should be famous by the cleere vision of Christ . And among these ( as we shall see ) Philadelphia obtaineth the chiefe praise : the other so beholde the open face of Christ , that they may rather perceive that Christ is angry with them , then reioyce in any of his favorable beholding or countenance . Therefore the whole type or figure hath this summe : That the first of the seaven Churches is no table , by the righteousnes of Christ , thorough the faith and holines of the people , and mervailous quicknes of understanding of the teachers , by whose bright eyes the darknes of errours are driven far away : that those Churches in the middes are on fyre through greate affliction , yet that the truth was not altogether overwhelmed , but did make a lowde noise as the fall of the river Nilus although to very many , it was but as the unconstant dashing of the waves : That the last Churches had their teachers whole & sound , kept the trueth mighty to subdue the enemies , and a great purity of the whole religion . For nowe it shal be sufficient to distinguish them in to three degrees for plainesse sake : we will folow a more accurate distribution , when we shall intreate of them severally .

17 I fell at his feete as dead . Thus was the type from the consequents . First , the great feare of John offers it selfe , such as in the like matter hath befallen other holy men . So great is the infirmity of our nature , and conscience of depravation , that it can in noe wise endure the least shewe of Gods maiesty , Dan. 8.9 . &c. which is another argument for the credit of the heavenly vision .

¶ Feare not ; A consolation very necessary , considering that Ihon had not bin able to perceive the things either heard or seen , unlesse he had first bin recreated and confirmed from his feare . And so it is wont to come to passe in holy visions : the evill spirits contrarywise doe increase feare , asmuch as they can , desiring to overwhelme men with feare and desperation . The places of consolation are from his universall power over all things created , in this verse , & by name from his victory and power over death in the verse following . Those wordes first & last have great power to confort : for why may not John be of good courage , when he biddeth not to feare , who in the beginning created all things , and is able to bring them to nothing againe at his pleasure : unlesse peradventure , the words first and last are to be referred to glory and humility , then he is the first nowe among all things created , or rather above all things in honour and maiesty , who once being conversant on earth did seeme the basest among men : Asthough he should say , feare not at the sight of my glory , which is augmented above that you can think , yet not for your destruction , but salvation . And as once yee have known me the most humble of all men , so in this unmeasurable glory , I reteine my former minde , & doe not despise or neglect you dust and earth . Words full of confort , but in this sense they were to be changed , I am the last and first , because the humility did goe before glory , neyther now should that be placed in the latter place which hah bin swallowed up of the maiestie , coming upon it : unlesse peradventure they have this sense , I am now the first , who of late was the last : or the order of the wordes being kept , I which was the first , in the beginning being with God , equall to the father , at length taking upon me the forme of a servant , became in the account of the world the last . Both which sentences make for the second interpretation , & make it more probable .

¶ And who am alive : Specially he maketh mention of his victory over death , that he might erect his minde against the greatest feare in life . These thinges confirmed that he was Christ that appeared to Iohn . Never of any creature is any thing uttered in the person of God , without all signification of ministery : least peradventure men should thinke him to be God , and should give that to the creature , which is proper to God .

¶ Amen : This is most certain which I say , that I live for ever , for confirmation whereof , take not onely a naked affirmation , but also a solemne word of sealing up , Amen ; The comon translation readeth not Amen : which neverthelesse is found in all the Greeke bookes , and is found beneath chap. 3.14 . To which wee must hearken rather then the Tridentine fathers establishing onely this edition authenticall and of authority .

¶ And I have the keyes of hell and of death : There is a transposition of the words in Aretas , the Complutense and the vulgar : and I have the keyes of death and hell . And in the conioining of these words hell is wont to be put after death , as death and hell did follow him chap. 6. ver. 8. so death and hell were cast into the lake chap. 20.14 . And so the order of things requireth , seing that hell is the last stinge of death . But seeing those keyes are as well to open as to shut ( for because he liveth that was dead , he hath power to make others alive from the dead ) here hell is not of the damned , which is wont never to be opened , that any should be fetched from thence , as neither in ch. 20.13 . For how can the hell of the damned be cast into a lake of fyre ? Therefore these two doe seeme thus to be distinguished , that death be the very separating and sundring of the soule and body ; Hell the state and condition in which the body is after the sundring .

19 Write those things that thou hast seen , and which are &c. The commandement of writing is repeated , but explaned more at large . In the eleventh verse it was commaunded onely , write that which thou seest in a booke : Now he teacheth wherto that perteined , which he saw : to wit , to things both present and to come : For these both ioined together doe expound that what thou hast seene . And in every of the Epistles , unto which the partes of this vision are fitted according to the diverse condition of every one , wee shall finde predictions of future things , so as those words which thou hast seen , can not be restrained to thinges onely present . Seeing therfore the seaven Churchches conteine as well future things as things present , the whole Prophecy is not rightly distributed into things present and future . For these two members come together , as after wee shall see , in the singular explication and unfolding of the things . Let us holde therefore that which the wordes plainly teach , that this vision proper to the seaven Churches , is touching things both present and future . The observation of which small thing hath opened a way to me to understand ( as I thinke ) the particular Epistles : which I will that the godly iudge .

20 The Mystery of the seaven starres : In the last place is the interpretation , which onely teacheth of two things , of the starres and candlestickes . Why doth he give no exposition of other pointes ? Because these few were ynough to open his counsell of the whole . For after the same maner the rest are to be applyed to the condition of the Church . And so will the Spirit helpe our weaknes , that he may leave some parts of diligence to us . Although the things that remaine of the vision shall easily be made manifest from the Epistles , which teach by the condition of every one , wh●t meaning the rest have which now are kept in silence , as shall be shewed in their places . As touching the words , Mystery is of the fourth case , folowing the verbe Write , which is to be repeated , asthough he should say , write the mystery of the seaven starres ; And likewise in the member following , and write the mystery of the seaven candlestickes : For he interpreteth the starres to be the Angels : The seaven starres ( saith he ) are the seaven Angels of the Churches , that is , signify the seaven Angels . Which let them observe who hold fast , as it were with the teeth , the letter of the worde in other places . Neither are these Angels spirituall substances , but men Pastours and Bishops , to whom the scripture attribute this name : as , although the Angell of the Lord had come up from Gilgal to Bochim . Iudg. 2.1 . So in the Prophet Hagg. Then spake Haggai the Lords messenger , ch. 1.13 . And Malachy speaking of the Priests , For he is the Angel of the Lord of hostes . chap. 2.7 . How great therefore is the dignity of true Pastours , who both are starres , fixed in no other firmament then in the right hand of Christ , and also Angels . What skilleth it though the wicked skoffe at them with reprochfull names , seeing they be in this reckoning and estimation with God ?

¶ And the seaven candlestickes are seaven Churches : Very well compared to a candlestick , wherein the everlasting light of trueth shineth , kindled of Christ the Priest morning and evening continually . This similitude is fetched from the candlestick of the Tabernacle , which was made of pure golde , of worke beaten with hammar , of one shaft , and seaven branches . The multitude of branches signifieth the multitude of particular Churches , as well of Iewes , as of Gentiles . The comon originall from one shaft , the most strait coniunction of particular Churches : all which come forth from that one of the Jewes , as from the shaft . Which shaft was more adorned then the other branches , in one bolle , knop , and floure : because , as it seemeth , the Iewes Church at length shall become more aboundant in the gifts of the spirit , then this ours of the Gentiles : Exod. 25.31 . They are then the candlestickes of the Church : but which by their most pretious matter doe note out onely summarily the excellent dignity of it : Christ himselfe , represented severally the beautie of every of each one of the members , in that figure , wherein he was seene of Iohn .